Lent Day 18: Cyprian: On the Unity of the Church: 1-9
Day Eighteen: St. Cyprian: On the Unity of the Church: 1-9
Who: Third century bishop of Carthage (in modern Tunisia), and martyr from Africa
What: A letter to encourage the unity of the church against schisms and heresy during massive Roman persecution
Why: A disturbance had happened in the church because of a priest called Novatian — a schismatic of the third century, and founder of the sect of the Novatians. Cyprian wrote to counter this and argues that there can only be one united Church, and the Novatian breakaway was a false church and that Novatian was an antipope.
When: Around 249 AD
You can find today’s reading on page 92 here: lentfatherscomplete.pdf
Bishop Cyprian of Carthage is another one I'm only familiar with by name, but this treatise of his we're beginning to read today is apparently one of his greatest works. Written during a time when the new Roman emperor wanted to restore Rome to its former glory, he decreed that all Christian bishops be killed and any laity to be forced to recant in the face of death.
Many Christians at this time were martyred but there were many who also abandoned their faith and sacrificed to the gods in exchange for their lives, or bought a certificate to say they had when they hadn't. This was all considered sin and blasphemy by the Church, though many felt regret and wanted to be forgiven and restored.
“But how can a man say that he believes in Christ, who does not do what Christ commanded him to do?” Cyprian argues, since the faith of many had become weak.
It is not “persecution alone that is to be feared”, Cyprian writes, since “caution is more easy where danger is manifest” but to be all the more vigilant in times of peace because the enemy “creeps on us secretly” in sneaky ways, which is why he has earned the name “Serpent”.
Novatian rose up as an “antipope” (someone who rejected the people's choice of pope) and caused a schism saying he wanted to restore the “true Church” and drew some people away. Cyprian is arguing for unity and that there is only one true Church and that is those who are all in unity with one another in the local congregation, and also with their Bishops, who by extension should be united in doctrine across all the churches, thus creating the unified Body of Christ. So with that in mind, much of what he writes here is speaking about how the true followers of Christ should act and what they should be doing if they are working out their salvation.
Avoid slipping back into the ways of the “old man” (our pre-conversion mindset and lifestyle), and instead stand strong “in the footsteps of a conquering Christ” so we can avoid the nets of death and instead “possess the immortality that we have received” – which we do by keeping the commandments of Jesus, “whereby death is driven out and overcome” (Matthew 19:17), and go from slaves to sin to friends of God (John 15:14).
What could me more “crafty”, he goes on to say, than someone, inspired by the enemy, who invents “heresies and schisms” under the very name of “Christian” to deceive those who are weak in their faith. This is why the Church needs to be aware of the enemy and to really persevere in their faith and in keeping the commandments of Christ lest “he might subvert the faith, might corrupt the truth, might divide the unity” and snatch “men from the Church itself”!
These people whom the enemy deceives, “do not stand firm with the Gospel of Christ, and with the observation and law of Christ, they still call themselves Christians, and, walking in darkness, they think that they have the light”. Cyprian has strong words and feelings about this matter, lives are at stake, and this schism is potentially leading many astray.
...while the adversary is flattering and deceiving, who, according to the apostle's word, transforms himself into an angel of light, and equips his ministers as if they were the ministers of righteousness, who maintain night instead of day, death for salvation, despair under the offer of hope, perfidy under the pretext of faith, antichrist under the name of Christ (cf. 2 Corinthians 11:13-15)
Deception can easily creep in “so long as we do not return to the source of truth, as we do not seek the head nor keep the teaching of the heavenly Master”.
“Does he who does not hold this unity of the Church think that he holds the faith?” Cyprian asks, really hammering home the point of keeping unity within the Church and the faith; as Christ endowed the Twelve with power, but commissioned Peter to feed the sheep, in doing so Jesus arranged the “origin of that unity” for which the partnership of the Apostles began the Church. To strengthen his argument for unity within One Church, he quotes Paul in Ephesians 4:4-6, calling it the “sacrament of unity” by which we know the true Church.
In speaking of the Bishops, or the “episcopate”, Cyprian says they above all need to uphold this unity of faith, because they are “held by each one for the whole” so that they are undivided as the Church is undivided and one.
I like the analogy Cyprian uses to describe the unity and “oneness” of the Church, in comparing it to things in nature:
As there are many rays of the sun, but one light; and many branches of a tree, but one strength based in its tenacious root; and since from one spring flow many streams, although the multiplicity seems diffused in the liberality of an overflowing abundance, yet the unity is still preserved in the source.
Separate a ray of the sun from its body of light, its unity does not allow a division of light; break a branch from a tree,--when broken, it will not be able to bud; cut off the stream from its fountain, and that which is cut off dries up. Thus also the Church, shone over with the light of the Lord, sheds forth her rays over the whole world, yet it is one light which is everywhere diffused, nor is the unity of the body separated.
To further show the Church should be in perfect unity, Cyprian quotes Jesus saying “The Father and I are one” (John 10:30), and also makes what is a potentially early witness to the disputed Comma Johanneum (1 John 5:7-8), when he writes, “again it is written of the Father, and of the Son, and of the Holy Spirit, ‘And these three are one’”.
Using these verses, he argues that if this unity is “divine strength and coheres in celestial sacraments” can the Church then be separated by opposition? “He who does not hold this unity does not hold God's law, does not hold the faith of the Father and the Son, does not hold life and salvation.”
Who, then, is so wicked and faithless, who is so insane with the madness of discord, that either he should believe that the unity of God can be divided, or should dare to rend it--the garment of the Lord-- the Church of Christ?
This argument about the garment comes from the robe which Jesus wore at his crucifixion which the soldiers cast lots for since they didn’t want to rip it. The robe was made of a seamless thread from top to bottom, just as Christ is the head of the Church woven down from heaven to the Body, it too cannot be broken by those who possess it, as it shows the “coherent concord of our people who put on Christ” (cf. Jn 19:24; Rom 13:14; Gal 3:27).
To close this section, the argument for unity rests in those words of Jesus previously quoted and also in what Paul wrote when he urged the Corinthians to keep in unity and avoid schisms:
1 Corinthians 1:10
Now I appeal to you, brothers and sisters, by the name of our Lord Jesus Christ, that all of you be in agreement and that there be no divisions among you, but that you be united in the same mind and the same purpose.
As the “Holy Spirit came as a dove, a simple and joyous creature … This is the simplicity that ought to be known in the Church”. Cyprian ends this chapter with this thought, and that is really something that the Church today should do well to remember and hold to so that there may be unity across the world in true brotherly love, as Jesus said in Jn 13:34-35.
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For 1700 years, the Council of Nicaea has been surrounded by myths, misunderstandings, and outright fabrications. From claims that Constantine “invented” the Trinity to the idea that the council decided the books of the Bible, there’s no shortage of misinformation floating around. That’s why I’m excited to announce my upcoming book, What Really Happened at Nicaea? This book sets the record straight, taking you inside the actual events of 325 AD—what was debated, what was decided, and why it still matters today. If you’ve ever wondered:✅ Did Constantine rewrite Christianity?✅ Was Jesus’ divinity really up for debate?✅ Did Nicaea create the Bible?✅ What was actually said about Arianism? Then this book is for you. Be the First to Know! What Really Happened at Nicaea? will be available soon, and you can be among the first to hear when it’s released. Head over to lukejwilson.com/what-really-happened-at-nicaea.html and sign up for updates. Let’s cut through the myths and uncover the truth about Nicaea! ...
Luke J. Wilson | 06th January 2025 | Christmas
As the Church celebrates Epiphany, we reflect on the Magi's visit to the Christ child, guided by a star—a sign of God’s revelation to the nations. This story, steeped in wonder and mystery, has sparked fascination for centuries. What was this “Star of Bethlehem” that led the wise men to Jesus? Was it a miraculous light, or could it have been a natural astronomical event designed by the Creator to herald the birth of the King of Kings? The chart is from the SkySafari app The Great Conjunction In December 2020, the world witnessed a rare astronomical event called a “great conjunction.” Jupiter and Saturn appeared so close in the night sky that they seemed to merge into a single brilliant light. Such conjunctions are infrequent, occurring roughly every 20 years, but the alignment of 2020 was the closest in nearly 800 years. These celestial phenomena prompt awe and wonder, reminding us of Psalm 19:1: “The heavens declare the glory of God.” They also offer an opportunity to consider how the natural world might point us to the divine. Could a similar conjunction have been the famed “Star of Bethlehem”? Saturn and Jupiter appear to close in on each other as the Great Conjunction 2020 approaches on 21 December (apparent distance given in degrees and arcminutes). Credit: Pete Lawrence Astronomy and the Magi The Magi, often referred to as “wise men from the East,” were likely Persian astrologers skilled in interpreting the stars. Around 7 BC, a triple conjunction of Jupiter and Saturn occurred in the constellation Pisces. To the Magi, this alignment carried profound symbolism. Jupiter, the planet of kingship, coronations, and the birth of kings. In Hebrew, Jupiter was known as Sedeq or “Righteousness,” a term also used for the Messiah. Saturn, associated with divine protection Pisces, later linked to the birth of Jesus as the “fisher of men” In September of 3 B.C., Jupiter came into conjunction with Regulus, the star of kingship, the brightest star in the constellation of Leo. Leo was the constellation of kings and was associated with the Lion of Judah. Together, these signs might have suggested the birth of a royal figure in Israel. Compelled by this celestial message, the Magi embarked on their long journey, seeking the child born to be King. Following the Star The journey of the Magi culminates in Bethlehem, where the star appears to “stop” over the place where the child was. This detail aligns with the phenomenon of retrograde motion, where planets appear stationary in the night sky due to their orbits. Could Jupiter have been this “star,” guiding the Magi at just the right moment? In December, 2 BC, the Magi arrived and visited Jesus in Bethlehem. At this point, Jesus may have been about a year or two old — toddler age. The verse in Matthew 1:11 suggests Jesus was no longer a baby at this point based on the Greek word used: παιδίον (paidion) meaning a young child. Jupiter was then right above Bethlehem when viewed from Jerusalem due to its paused retrograde motion, which lasted for about six days, which aligns with the Biblical text: Matthew 2:9 When they had heard the king, they set out; and there, ahead of them, went the star that they had seen at its rising, until it stopped over the place where the child was. A Sign of Revelation Epiphany invites us to marvel not only at the star but at the God who uses creation to reveal His glory. Whether the Star of Bethlehem was a miraculous light or an astronomical event, it points to Jesus, the true Light of the World. In Jesus, God’s love is made manifest — not just to Israel but to all nations. The Magi’s journey reminds us of our own pilgrimage of faith. Like them, we are invited to seek Christ, to bow in worship, and to offer Him our treasures: our hearts, our lives, our devotion, as “living sacrifices” (Rom 12:1). Jesus, the True Star As we celebrate Epiphany, let us remember th...
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Luke J. Wilson | 2 days ago | History
We often hear that Jesus was “about 33 years old” when he was crucified and only had a three-year ministry. But have you ever wondered how precise that number is, or why we assume that was his age, especially when Scripture doesn’t specify? Table of Contents The Gospel of Luke: “About Thirty” Early Church Testimony: Irenaeus and the Longer Ministry Historical Anchors: Birth, Pilate, and the Crucifixion Window The Death of Herod Cross-referencing with Pilate, Caiaphas, and Jesus When Did Tiberius Begin to Reign? 1. From his co-regency with Augustus (AD 11–12) 2. From the death of Augustus (AD 14) How Does This Affect Jesus’ Age and Ministry Start? Astronomy and the Timing of Passover Estimated Lengths of Jesus’ Ministry Why This Matters In Summary Further Reading I’ve long wondered about this, especially when the Pharisees accused Jesus of not being close to fifty, which seems odd if he was only in his early 30s. Then I later discovered Irenaeus also had similar thoughts in the second century, and the plot thickened! I’ve had this rumbling around in the back of my mind for a few years now and slowly chewed it over. So now I’m going to try and present the evidence, rather than rely solely on tradition and assumptions, and piece together what the Gospels, early Church Fathers, historical data, and even astronomy can tell us about the potential age of Jesus and the length of his ministry. What follows is a deeper, richer look at the life and death of Jesus and what we can learn by following the evidence. The Gospel of Luke: “About Thirty” Luke 3:23 tells us plainly: Jesus was about thirty years old when he began his work. This statement has historically been the anchor point for dating Jesus’ ministry. Most take this to mean he was around 30 at his baptism, which marked the beginning of his public ministry. Something to bear in mind here is that Luke isn’t exact and only says “about thirty”, so he could have been slightly younger or older at the time. But being around the age of 30 would align with the requirements of priests, which Jesus was also fulfilling the role of (Hebrews 2:17; Numbers 4:1–4; Numbers 8:23–25). But from there, it’s traditionally assumed that Jesus ministered for just three years before his death, mainly based on the Gospel of John, which mentions three Passovers (John 2:13, 6:4, 11:55). However, John also says at the end of his Gospel in John 21:25: But there are also many other things that Jesus did; if every one of them were written down, I suppose that the world itself could not contain the books that would be written. This is a clear reminder, even if John is being hyperbolic here: not everything was recorded. Considering that the Synoptic Gospels only mention one Passover, the number of Passovers we read about in John may not reflect the total number Jesus experienced during his ministry. They may also serve a theological point (three being a prominent number in Scripture) rather than a chronological one. Early Church Testimony: Irenaeus and the Longer Ministry In the second century, Irenaeus, bishop of Lyon and disciple of Polycarp (who had also known the Apostle John and was likely his disciple), made an interesting claim about the age of Jesus — and backed it up by saying it was verified by the Apostle John himself! In Against Heresies (2.22.4–6), Irenaeus wrote: …our Lord possessed [old age] while He still fulfilled the office of a Teacher, even as the Gospel and all the elders testify, those who were conversant in Asia with John, the disciple of the Lord, [affirming] that John conveyed to them that information. … Some of them, moreover, saw not only John but the other apostles also, and heard the same account from them, and bear testimony to this statement. He argued that the line in John 8:57: Then the Jews said to him, ‘You are not yet fifty years old, and have you seen Abraha...
KingsServant | 12th March 2025 | Islam
This is a guest post by “KingsServant” In 2019 a book called Defying Jihad was published by Tyndale House, the reputable Christian publisher telling the story of “Esther Ahmad” a pseudonym used by the author alongside her co-author Craig Borlase, who has previously written alongside, well known Christian personalities such as Matt Redman the singer and Andrew Brunson, an American pastor imprisoned by the Turkish government. As I began to read this book over this past year I was expecting an encouraging account of how a former Jihadi found Christ and escaped her previous accomplices. Very quickly, however, I became uncomfortable, her descriptions of her background involved allegedly committed Muslims doing very un-Islamic things and the unnamed militant group doing unusual things that didn’t fit my knowledge gained from years of study of Islam and interactions with Muslims, including extremists. As my doubts about the authenticity of the book solidified, and yet I couldn’t find anyone else who had questioned these things before me, or on the other hand provided verification of her story. I decided to contact Craig. During our brief and cordial email exchange he told me that he had been in touch with people who knew Esther after she escaped her family home, but so far has not suggested he has any other lines of evidence confirming any of the key elements of her account before that time. As a result, I am writing this article to draw attention to the aspects that raise suspicion. According to “Esther’s” story, she was raised in Pakistan where she was sent to an extremist madrassa (or Muslim school) for girls, there they were shown images of victims of violence and told that Christians and Jews were responsible - the emphasis on Jews and particularly Christians by a militant group based in Pakistan is strange. All the terrorist groups in Pakistan direct their efforts towards Hindus (especially in Kashmir) or other Muslims, since Christians are such a tiny minority there. Things rapidly become even stranger when a Mullah displays weapons to the group of girls telling them “… one day you will get to handle these” as the book continues describing them being encouraged to aspire to physical violence towards Jews and Christians specifically, the description of “Aunt Selma” volunteering for and dying fighting Jihad is likewise out of place. Islamic terrorist groups very rarely recruit women for combat roles, as Devorah Margolin describes Hamas and ISIS as departing from convention by encouraging female participation in violence and even then in only a very restricted way under particular circumstances with a specific fatwa (or Islamic ruling) being issued.1 On page 33, the militant group leader “Anwar” suggests that Esther could find a husband in the west to bring him to Islam. It is strictly forbidden for a Muslim woman to marry a non Muslim man, the idea that they would be encouraged by a scholar to date is about as unbelievable. In a conservative Pakistani culture, she would more likely find herself the victim of a so-called “honour killing” for such a thing.2 After her initial chance encounters with her future husband “John” (not as a result of trying to follow “Anwar’s” advice), on page 92 it is recorded that he said to her “… I’m not against your faith and beliefs…”, it’s the kind of thing that we might expect a liberal in the west to say, but not a Pakistani believer who knows that Islam denies that Jesus is the Son of God and that he died for sinners. Following her conversion according to her account, she engaged in a number of public debates with clerics in which she defended her decision to leave Islam and follow Christ. It is not uncommon for apostates to have meetings with scholars arranged by their family members in the hope that they might be won back to Islam, but it is very surprising that her influential father would want to give his apostate daughter su...
Luke J. Wilson | 05th March 2025 | Lent
Ash Wednesday marks the beginning of Lent, a season of repentance, fasting, and preparation for Easter in the Christian calendar. It is observed by many Western Christian traditions, including the Roman Catholic Church, Anglican Communion, Lutheran churches, and some Methodist and Reformed communities. The day falls 46 days before Easter Sunday and is always on a Wednesday. Origins and Historical Development The practice of Ash Wednesday can be traced back to the early centuries of Christianity, though its formal observance developed over time. The use of ashes as a sign of repentance has deep biblical roots, appearing frequently in the Old Testament. People would cover themselves with ashes as an outward sign of sorrow for sin and a desire to turn back to God (e.g., Job 42:6, Daniel 9:3, Jonah 3:6). By the 8th century, the imposition of ashes on the forehead became a common practice in the Western Church. Pope Urban II (r. 1088–1099) helped formalise Ash Wednesday as the official beginning of Lent, reinforcing the idea of a season of penitence leading up to Easter. The name “Ash Wednesday” itself comes from the tradition of marking the faithful with ashes, typically in the shape of a cross, while the priest or minister recites words such as, “Remember that you are dust, and to dust you shall return” (Genesis 3:19) or “Repent, and believe in the Gospel” (Mark 1:15). The Lenten Fast Fasting has always been a central aspect of Lent, and by the time of the Council of Nicaea (AD 325), a forty-day period of fasting before Easter had become a standard part of Church practice. This was based on the example of Jesus’ forty days in the wilderness (Matthew 4:1–2) and was intended to prepare believers spiritually for the Passion and Resurrection of Christ. Athanasius, the great bishop of Alexandria, regularly wrote paschal (Easter) letters to the churches to encourage fasting, self-control, and moderation during this period. His writings provide valuable insight into how Lent was observed in the early Church and confirm that the practice was well established long before later claims that it had pagan origins. In one of his letters, written around AD 332, he describes the structure of the Lenten fast: The beginning of the fast of forty days is on the fifth of the month Phamenoth [Ash Wednesday]; and when, as I have said, we have first been purified and prepared by those days, we begin the holy week of the great Easter on the tenth of the month Pharmuthi [Palm Sunday], in which, my beloved brethren, we should use more prolonged prayers, and fastings… — Athanasius, Letter III (c. AD 332) The early Lenten fast was stricter than modern observances. Many early Christians abstained not only from meat but also from dairy, eggs, and wine. In some traditions, believers ate only one meal per day, typically in the evening. While practices have evolved over time, the principle remains the same: Lent is a time of self-discipline, spiritual renewal, and preparation for Easter. Meaning and Observance of Ash Wednesday Ash Wednesday serves as a solemn reminder of human mortality and the need for repentance. The ashes, often made by burning the palm branches from the previous year’s Palm Sunday, symbolise both death and the hope of renewal in Christ. The day is also marked by fasting and abstinence in many traditions, such as within Roman Catholicism and Eastern Orthodoxy, the faithful are required to fast and to abstain from meat and dairy on various days. Many other denominations encourage similar practices or personal acts of self-denial as a way of focusing on spiritual growth. Churches hold special services where worshippers receive the imposition of ashes. The act is not merely ritualistic but is meant to be a public declaration of one’s commitment to turn away from sin and seek God’s grace. Greek Orthodox Yearly Fasting Calendar (2025). Fasting isn’t just for Lent! An Anglican Perspective The Ch...
Luke J. Wilson | 28th February 2025 | Early Church
The Bible is often described as “God-breathed,” a phrase taken from 2 Timothy 3:16: “All scripture is inspired by God and is useful for teaching, for reproof, for correction, and for training in righteousness.” But what does it mean for Scripture to be “inspired,” and how did the books of the Bible come to be recognised as part of the canon — the authoritative collection of writings that make up the Bible? Were they really “decided” at the Council of Nicaea, as some popular myths claim? Table of Contents Understanding Biblical Inspiration What is the Canon? The Septuagint and the Deuterocanonical Books How Were the Books of the Bible Selected? Why Were Some Books Excluded? Has the Bible Been Edited or Corrupted Over Time? Did the Church Decide the Canon at Nicaea? Conclusion Further Reading Understanding Biblical Inspiration A helpful analogy for inspiration is that of an architect designing a great building. Consider St. Paul’s Cathedral in London — Christopher Wren was the architect who planned and designed it, yet he himself did not lay a single brick. Instead, countless workers followed his design to bring the cathedral into existence. Similarly, God is the ultimate author of Scripture, yet He worked through human writers to bring His message to us. The Holy Spirit inspired them, guiding their words while allowing their personalities, historical context, and literary style to remain evident in their writings. This means that while the Bible is written by human hands, it carries divine authority because its true source is God Himself. The process of inspiration does not mean God dictated each word like a secretary taking notes, or by possessing the authors, but rather that He ensured the truth of His message was faithfully recorded by the biblical writers. What is the Canon? The word “canon” comes from the Greek κανών (kanōn), meaning “rule” or “measuring rod.” In the context of the Bible, the canon refers to the official list of books recognised as divinely inspired and authoritative for faith and practice. The canon developed over time as the early church recognised which writings carried divine authority. The Old Testament canon was largely settled by the time of Jesus, based on the Hebrew Scriptures used in the Jewish community. The New Testament canon, however, was formed through a process of discernment over several centuries, as the church recognised which writings were truly inspired and authoritative. The Septuagint and the Deuterocanonical Books The Septuagint (LXX) is the Greek translation of the Hebrew Scriptures, produced in the 3rd-2nd centuries BC. It was widely used by Greek-speaking Jews and later by early Christians, including the apostles. The Septuagint included several books not found in the Hebrew Bible, known as the Deuterocanonical books (such as Tobit, Judith, Wisdom, and 1–2 Maccabees). While these books were accepted in many early Christian communities and remain part of the canon in Catholic and Orthodox traditions, Protestant reformers later removed them, considering them useful but not divinely inspired at the same level as the rest of Scripture. The reformers’ view was influenced by Jerome, who, in the 4th century, argued that these books were not part of the Hebrew Bible and therefore should be considered separate. However, he still included them in his Latin Vulgate translation, recognising their historical and devotional value. The Reformers followed Jerome’s stance, moving these books into a separate section rather than outright removing them. It was not until the 19th century that an American Bible Society, citing printing costs and other practical considerations, physically removed these books entirely from Protestant Bibles. This decision solidified what is now commonly referred to as the “Protestant canon” of 66 books. And the other Books (as Hierome saith) the Church doth read for example o...
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